Niyamsar Anushilan

This is a comprehensive summary of the provided Jain text, "Niyamsar Anushilan, Part 2," authored by Dr. Hukumchand Bharilla, published by Todarmal Granthamala Jaipur.

Book Overview:

"Niyamsar Anushilan, Part 2" is a detailed commentary and analysis of the "Niyamsar," a fundamental Jain scripture authored by Acharya Kundakunda and commented upon by Muni Padmaprabhmaladharideva. This particular volume, Part 2, focuses on the latter sections of the Niyamsar, specifically the "Paramarthapratikramanādhikāra" (Chapter on True Self-Reflection) and the "Nishchaypratyākhānādhikāra" (Chapter on True Renunciation), and continues through "Paramālochanādhikāra" (Chapter on True Criticism) and "Shuddhanishchayaprayashchittādhikāra" (Chapter on Pure Determination of Atonement).

Author and Publisher:

• Author: Dr. Hukumchand Bharilla, a highly respected and prolific scholar in Jainism, holding numerous academic and spiritual titles (Nyāyatīrtha, Sāhityaratna, M.A., Ph.D., D.Litt.). He is known for his accessible and profound explanations of Jain philosophy.
• Publisher: Pandit Todarmal Sarvodaya Trust, Jaipur, a renowned institution dedicated to preserving and disseminating Jain scriptures and literature.

Key Themes and Content:

The text delves into profound spiritual concepts of Jainism, particularly focusing on the path of self-realization (Ātma-siddha) and true spiritual practices. The core teachings revolve around understanding the true nature of the soul, distinct from all physical and subtle matter, and the path to liberation.

Summary of Chapters/Sections Covered:

1. Paramārthaprātikramaṇādhikāra (True Self-Reflection):

   • This section, starting from Gāthā 77 to 94, emphasizes the soul's inherent nature, being distinct from all worldly states and conditions.
   • It negates the soul's identity with various states like hellish, animal, human, and divine births, as well as stages of spiritual development (mārgāṇasthāna, jīvasthāna, guṇasthāna).
   • It firmly establishes the soul's independence from physical states like being a child, youth, or old age, and from emotions like attachment (rāga), aversion (dveṣa), delusion (moha), anger (krodha), pride (māna), deceit (māyā), and greed (lobha).
   • The core message is that the soul is the pure, eternal, and unchanging essence, unaffected by any of these external or internal conditions. True self-reflection involves realizing this inherent pure nature.
   • The text highlights the importance of Pancharatna (Five Jewels) as the essence of true practice, which are: non-identification with external states, realization of the self's eternal nature, detachment from all passions, and immersion in one's own pure soul.

2. Niśchayapratyākhānādhikāra (True Renunciation):

   • This section (Gāthā 95 to 106) explains the true meaning of renunciation as understanding the soul's nature and, through that understanding, naturally ceasing to identify with and embrace perishes (external or internal states that are not the soul).
   • Gāthā 95: True renunciation is achieved by abandoning all worldly speech and desires, and by meditating on the soul.
   • Gāthā 96: The enlightened soul reflects on its inherent pure nature, characterized by perfect knowledge, perfect vision, perfect bliss, and perfect power.
   • Gāthā 97: The soul realizes its true nature of being untouched by perishes, not accepting them, and only knowing and seeing them.
   • Gāthā 98: The soul is beyond all types of karmic bondage (nature, state, duration, intensity) and realizes its true self as such.
   • Gāthā 99: The soul abandons all "mine-ness" (mamata) and non-"mine-ness" (nirmamata), and realizes the soul as its sole support.
   • Gāthā 100: The soul is present in knowledge, vision, conduct, renunciation, control, and all virtuous actions. The soul is the essence of everything.
   • Gāthā 101: The soul's journey of birth, death, and liberation is solitary. It experiences birth, death, and attains liberation alone.
   • Gāthā 102: The soul is eternal and characterized by knowledge and vision. All other states are external and temporary.
   • Gāthā 103: The soul abandons all evil conduct and embraces a pure, faultless, and eternal character, devoid of all passions.
   • Gāthā 104: The soul maintains equanimity towards all beings, harbors no enmity, renounces all desires, and attains equanimity.
   • Gāthā 105: True renunciation is for the pure, self-controlled, courageous, and discerning soul, who is detached from the cycle of birth and death.
   • Gāthā 106: The soul that constantly practices self-reflection on the distinction between the soul and karma attains true renunciation.

3. Paramālochanādhikāra (True Criticism/Self-Examination):

   • This section (Gāthā 107 to 112) explains the process of introspection and self-purification from errors.
   • Gāthā 107: True criticism involves meditating on the soul as free from all karmas (material and quasi-material) and all impure qualities and states.
   • Gāthā 108: Criticism is classified into four types: ālocana (confession of faults), āluñchana (uprooting the root of faults), avikṛtikaraṇa (restoring one's true nature), and bhāvaśuddhi (purity of intention).
   • Gāthā 109: True criticism is seeing the soul in equanimity, recognizing it as the pure self, and not accepting external influences.
   • Gāthā 110: The root of karmic bondage is destroyed by the soul's inherent equanimity, which is known as āluñchana.
   • Gāthā 111: Understanding the soul as distinct from karma and dwelling in its pure qualities through equanimity is avikṛtikaraṇa.
   • Gāthā 112: The state of being free from pride, anger, deceit, and greed, achieved through noble conduct, is considered bhāvaśuddhi.

4. Shuddhaniśchayaprāyashchittādhikāra (Pure Determination of Atonement):

   • This section (Gāthā 113 to 121) focuses on the highest form of atonement, which is the realization and experience of the soul's pure nature.
   • Gāthā 113: True atonement is found in the practice of vows, self-control, ethical conduct, discipline, and the restraint of senses and mind.
   • Gāthā 114: Atonement is the contemplation of the soul's own virtues and the annihilation of anger, pride, deceit, and greed.
   • Gāthā 115: The four vices (anger, pride, deceit, greed) are overcome by patience, humility, straightforwardness, and contentment, respectively.
   • Gāthā 116: True atonement is found in the constant contemplation of the excellent, pure soul, free from all afflictions.
   • Gāthā 117: The asceticism and austerity practiced by great sages, which leads to the destruction of karma, is considered true atonement.
   • Gāthā 118: The practice of austerity, which burns away the karma accumulated over countless lifetimes, is indeed atonement.
   • Gāthā 119: The meditation on the soul, which leads to the renunciation of all states of being, is the essence of atonement.
   • Gāthā 120: By abandoning worldly speech and passions like anger, and by meditating on the soul, one attains the 'rule' or 'conduct' (niyama).
   • Gāthā 121: Renouncing attachment to the body and other external substances, and meditating on the soul in a selfless manner, leads to kāyotsarga (suspension of bodily activities for spiritual focus).

Author's Expertise and Style:

The book reflects Dr. Bharilla's deep scholarship and his ability to explain complex philosophical concepts in a clear, logical, and engaging manner. The text includes the original verses (Gāthās), commentaries (Tīkās), and further explanations by spiritual luminaries like Shri Kanji Swami, providing a multi-layered understanding of the scripture. The publisher, Pandit Todarmal Sarvodaya Trust, ensures the authenticity and accuracy of the content.

Overall Message:

The "Niyamsar Anushilan" as presented in this volume guides the reader towards understanding and practicing the core principles of Jainism, emphasizing the soul's eternal, pure nature and the path of self-effort to achieve liberation. It highlights that true spiritual practices like self-reflection, renunciation, criticism (self-examination), atonement, and meditation are not mere rituals but profound states of being achieved through the constant focus on the soul. The book serves as a valuable resource for serious Jain scholars and practitioners seeking a deeper understanding of the path to spiritual liberation.